काव्यप्रकाश (आचार्य मम्मट - सम्पूर्ण १० उल्लास सटीक)

480 KĀVYAPRAKĀŚA
लिङ्गवचनभेदोपि उपमानोपमेययोः साधारणं चेत्
धर्ममन्यरूपं कुर्यात् । तदा एकतरस्यैव तद्धर्मसमन्वयावगतेः
सविशेषणस्यैव तस्योपमानत्वमुपमेयत्वं वा प्रतीयमानेन धर्मेण
प्रतीयते इति प्रक्रान्तस्यार्थस्य स्फुटमनिर्वाहादस्य भग्नप्रक्रम-
रूपत्वम् । यथा--
चिन्तारत्नमिव च्युतोसि करतो धिङ्मन्दभाग्यस्य मे ॥५९०॥
of any mention of the conch and other things in connec-
tion with the object compared (Kṛṣṇa), the mention of the
moon is superfluous ; and this involves the defect of
'Redundancy' (already described under chapter VII).
Further, the diversity in gender and number, of the
object compared and that compared to (which has been des-
cribed as a defect of Simile),—if it bring about some di-
versity in the form of the word mentioning the common
property, it is only the defect which has been described as
'Broken Uniformity;' because in such a case the said
property belonging to only one of the two objects, the
objects could be regarded either as 'the object compared'
or 'the object compared a to' on the basis of that property
only in a qualified (and not original) form ; and this would
mean that the idea started with could not be sustained.
For example, in the following instances—
(a) 'Chintāratnamiva chyutosi karato dhiṅ mandabhāgyasya
me'
'You are fallen from my hands, like the Chintāmaṇi,—
unlucky that I am!' [where the past-participle 'chyutaḥ'
being in the masculine gender, can be construed only with
the man described, and not with 'ratnam', which is in the
neuter gender, [ ;-and also in the passage—(b) 'Saktavo

CHAPTER X 481
सक्तवो भक्षिता देव शुद्धाः कुलवधूरिव ॥५९१॥
यत्र तु नानात्वेपि लिङ्गवचनयोः सामान्याभिधायि पदं
स्वरूपभेदं नापद्यते न तत्रैतद्दूषणावतारः उभयथापि अस्य
अनुगमक्षमस्वभावत्वात् । यथा
गुणैरनर्घ्यैः प्रथितो रत्नैरिव महार्णवः ॥५९२॥
तद्वेषोसदृशोन्याभिः स्त्रीभिर्मधुरताभृतः ।
दधते स्म परां शोभां तदीया विभ्रमा इव ॥५९३॥
bhakṣitā deva shuddhāḥ kulavadhūriva,—‘The clean barley-
meal was eaten, like pure women ’,—[where the past-
participle ‘bhakṣitāḥ’ in the plural number cannot be
construed with ‘kulavadhūḥ’ in the singular.]
In those cases however where, even when there is
diversity of gender and number, there is no consequent
alteration in the word denoting the common property,—
it does not involve the said defect ; as the common pro-
perty remains capable of being connected with both the
objects concerned. For example, in the following pass-
ages—(a) ‘Guṇairanarghyaiḥ prathito ratnairiva mahārṇavaḥ’
[ He is famous for his valuable qualities, as the ocean for
his gems ] [ where though the genders of the nouns
‘ratnaiḥ’ and ‘guṇaiḥ’ are different, yet that does not
make any difference in the form of the connected word
‘prathitaḥ’ ] ;—or in the passage—(b) ‘Tadveṣo’ sadṛśhonyā-
bhiḥ strībhirmadhuratābhṛtaḥ dadhate sma parāṁ shobhāṁ
tadīyā vibhramā iva’—‘Her apparel was lovely as her
graces, sweet and unequalled by other women’ ; [ where
the compounds ending with ‘sadṛshaḥ’ and ‘bhṛtaḥ’
are such as can be made applicable to both nouns ‘veṣaḥ’,
singular and ‘vibhramāḥ’, plural.]

482 KĀVYAPRAKĀŚA
कालपुरुषविध्यादिभेदेपि न तथा प्रतीतिरस्खलितरूपतया
विश्रान्तिमासादयतीत्यसावपि भग्नप्रक्रमतयैव व्याप्तः। यथा
अतिथिं नाम काकुत्स्थात् पुत्रमाप कुमुद्वती ।
पश्चिमाद् यामिनीयामात् प्रसादमिव चेतना ॥५९४॥
अत्र चेतना प्रसादमाप्नोति न पुनरापेति कालभेदः ।
प्रत्यग्रमज्जनविशेषविविक्तमूर्तिः
कौसुम्भरागरुचिरस्फुरदंशुकान्ताः ।
विभ्राजसे मकरकेतनमर्चयन्ती
बालप्रबालविटपप्रभवा लतेव ॥५९५॥
Diversity in Tense, Person, and the Imperative and
other endings interferes with the clear comprehension of
the idea ; so that this also would be included under
‘ Broken Uniformity ’. For example, in the passage—
‘ Atithiṁ nāma kākutsthāt putramāpa kumudvatī, pashchimād
yāminīyāmāt prasādamiva chetanā ’—‘ Kumudvatī obtained
from Kākutstha, the son named ‘ Atithi ’—just as Intellect
obtains enlightenment from the last quarter of the night ’,—
where the verb as applying to the Intellect should be in the
present tense—‘ āpnoti ’,—and not in the past, ‘ āpa ’ ; hence
here we have diversity of tense (which mars the clear
comprehension of the Simile).
And in the following passage—
‘ Pratyagramajjanaviśeṣaviviktamūrtiḥ
kausumbharāgaruchirasphuradamshukāntā
vibhrājase makaraketanamarchayantī
bālaprabālaviṭapaprabhavā lateva ’,
‘ Having the body brightened by a fresh bath and
clothed in a dress coloured red with Kusumbha, while
thou art worshipping the Love-god, thou shinest like a
creeper growing out of the branch of a tree with fresh
leaves ’,—the proper verb with ‘ latā ’ would have
been ‘ vibhrājate ’, in the third person ; and as this would

CHAPTER X 483
अत्र लता विभ्राजते न तु विभ्राजसे इति संबोध्यमाननिष्ठस्य
परभागस्य असंबोध्यमानविषयतया व्यत्यासात् पुरुषभेदः ।
गङ्गेव प्रवहतु ते सदैव कीर्तिः ॥५९६॥
इत्यादौ च गङ्गा प्रवहति न तु प्रवहतु इति अप्रवृत्तप्रवर्त-
नात्मनो विधेः । एवंजातीयकस्य चान्यस्यार्थस्य उपमानगतस्या-
संभवाद्विध्यादिभेदः ॥
ननु समानम् उच्चारितं प्रतीयमानं वा धर्मान्तरमुपादाय
पर्यवसितायाम् उपमायाम् उपमेयस्य प्रकृतधर्माभिसंबन्धान्न
कश्चित्कालादिभेदोस्ति । यत्राप्युपात्तेनैव सामान्यधर्मेण उपमा
अवगम्यते यथा “युधिष्ठिर इवायं सत्यं वदति” इतितत्र युधिष्ठिर
mean a change consequent upon the last portion of the
verb referring to the person addressed being applied to
an object not addressed; and thus there comes about
a diversity in the Person.
In the passage ‘Gaṅgevā pravahatu te sadaiva kīrtiḥ’—
‘May your reputation flow on for ever like the Gaṅgā’—
the form of the verb applicable to ‘Gaṅgā’ would be
‘pravahati’ and not ‘pravahatu’; so that the text involves
the diversity of the Imperative, whose function lies in
urging that which is not already engaged in the work
(which in this case is the ‘Reputation’, and not the Gaṅgā,
which is always flowing).
Many such diversities of the injunctive and other
factors are possible, as most of them are not applicable
to the object compared to.
An objection is raised—“As a matter of fact, the con-
ditions of the Simile are fulfilled when a property common
to the two objects has been comprehended, either as ex-
pressed by the words uttered or implied; and when the

484 KĀVYAPRAKĀŚA
इव सत्यवाद्ययं सत्यं वदतीति प्रतिपत्स्यामहे । सत्यवादी सत्यं
वदतीति च न पौनरुक्त्यम् आशङ्कनीयम् रैपोषं पुष्णातीतिवत्
युधिष्ठिर इव सत्यवदनेन सत्यवाद्ययमित्यर्थावगमात् । सत्यमेतत्
किं तु स्थितेषु प्रयोगेषु समर्थनमिदं न तु सर्वथा निरवद्यम्
प्रस्तुतवस्तुप्रतीतिव्याघातादिति सचेतस एवात्र प्रमाणम् ।।
असादृश्यासंभवावप्युपमायाम् अनुचितार्थतायामेव पर्यवस्यतः ।
object compared is found to be possessed of this property,
there is nothing objectionable in any diversity that there
may be as regards the tense and other details. Even in
cases where the Simile is comprehended through a directly
expressed common property,—e. g., in such expressions
as ‘he tells the truth like Yudhiṣṭhira’,—the idea we
derive from it is that—‘this person, who is as truthful
as Yudhiṣṭhira, tells the truth’. It need not be argued
against this that such an expression as ‘the truthful
man tells the truth’ involves a tautology.—Because the
idea derived is that ‘by telling the truth this man is
truthful like Yudhiṣṭhira’; and this stands on the same
footing as such (seemingly tautological) expressions as
‘raipoṣaṁ puṣṇāti’, ‘he develops with the development
of wealth”.
All this is quite true. But this can be a justification
only for such expressions as are actually found in standard
works ; but such usage cannot be regarded as entirely
unobjectionable ; for in reality it does mar the due com-
prehension of the thing meant to be described.
On this point the only right judges are persons endowed
with poetic sensibility.
As regards the defects of ‘absence of similitude’

CHAPTER X 485
यथा
ग्रथ्नामि काव्यशशिनं विततार्थरश्मिम् ॥५९७॥
अत्र काव्यस्य शशिना अर्थानां च रश्मिभिः साधर्म्यं
कुत्रापि न प्रतीतमित्यनुचितार्थत्वम् ।
निपेतुरास्यादिव तस्य दीप्ताः
शरा धनुर्मण्डलमध्यभाजः ।
जाज्वल्यमाना इव वारिधारा
दिनार्धभाजः परिवेषिणोऽर्कात् ॥५९८॥
अत्रापि ज्वलन्त्योम्बुधाराः सूर्यमण्डलात् निष्पतन्त्यो न
संभवन्तीत्युपनिबध्यमानोऽर्थोनौचित्यमेव पुष्णाति ॥
उत्प्रेक्षायामपि संभावनं ध्रुवेवादय एव शब्दा वक्तुं सहन्ते
न यथाशब्दोपि केवलस्यास्य साधर्म्यमेव प्रतिपादयितुं पर्याप्त-
त्वात् तस्य चास्यामविवक्षितत्वादिति तत्राशक्तिरस्यावाचकत्वं
दोषः । यथा
and 'impossibility', which have been attributed to Simile,—
these are included under the 'Impropriety of Meaning'.
For example, in the expression 'I am stringing the moon
of poetry with the rays of ideas',—Poetry is described as
similar to the Moon, and Ideas to the rays ; while as a
matter of fact, no such similarity is known to any one ;
hence here we have the defect of the 'Impropriety of
meaning'.
Similarly in the following verse—'Out of the mouth
of the king who was occupying the centre of the bow-
circle, there fell resplendent arrows, like the flaming
showers of rain from the encircled Sun occupying the
meridian sky ;'—the 'falling of the flaming showers of
rain out of the solar disc' is an impossible phenomenon ;
hence the expression of such an idea only serves to lend
support to the idea that it is 'improper'.
In Poetical Fancy also, the fancy or imagination or

486 KĀVYAPRAKĀŚA
उद्ययौ दीर्घिकागर्भान्मुकुलं मेचकोत्पलम् ।
नारीलोचनचातुर्यशङ्कासंकुचितंय था ॥५९९॥
उत्प्रेक्षितमपि तात्त्विकेन रूपेण परिवर्जितत्वात् निरूपाख्य-
प्रख्यम् । तत्समर्थनाय यत् अर्थान्तरन्यासोपादानम् तत् आलेख्य-
मिव गगनतलेऽत्यन्तमसमीचीनमिति निर्विषयत्वमेतस्य । अनुचि-
तार्थतैव दोषः । यथा
assumption can be expressed by only such things as
‘dhruva’ ‘iva’ and so forth,—and not such terms as
‘yathā’ and the like ; as all that the latter, by itself, signifies
is the presence of a common property, which is not in-
tended to be expressed in Poetical Fancy. Hence when-
ever the assumption involved in this latter figure is ex-
pressed by ‘yathā’ or some such word, it involves the
defect of ‘In-expressiveness’. For example, in the
following verse,—
‘The tender lotus-bud rose from amidst the tank,—
shut up as being afraid of the superior elegance of the
girl’s eyes’;—[where the term ‘yathā’, ‘as’, is not ex-
pressive of the idea of ‘as it were’, which is what the
Poetic Fancy requires].
Another defect attributed to the Figure of Poetic
Fancy is ‘objectlessness’ (‘nirviṣayatva’), which has been
found in those cases of Poetic Fancy where what is imagined
(fancied, or assumed) having no real existence, and hence
being as good as non-existent,—a ‘Transition’ is put
forward for its justification, and this ‘Transition’ is
as improper as painting in the sky.—But here also the
defect is that of ‘Improper Signification’. For example,
in the following verse—

:CHAPTER X 487
दिवाकराद्रक्षति यो गुहासु लीनं दिवा भीतमिवान्धकारम् ।
क्षुद्रेऽपि नूनं शरणं प्रपन्ने ममत्वमुच्चैः शिरसामतीव ॥६००॥
अत्राचेतनस्य तमसो दिवाकरात्त्रास एव न संभवतीति
कुत एव तत्प्रयोजितमद्रिणा परित्राणम् । संभावितेन तु रूपेण
प्रतिभासमानस्यास्य न काचिदनुपपत्तिरवतरतीति व्यर्थ एव
तत्समर्थनायां यत्नः ।
साधारणविशेषणवशादेव समासोक्तिरनुक्तमपि उपमान-
विशेषं प्रकाशयतीति तस्यात्र पुनरुपादाने प्रयोजनाभावात् अनु-
पादेयत्वं यत् तत् अपुष्टार्थत्वं पुनरुक्तं वा दोषः । यथा
‘Who, during the day, protects, from the sun, Dark-
ness, which, is as it were, afraid and hidden among the
caves : Persons with magnanimity (high heads) sympathise
even with an insignificant thing that seeks shelter with
them’.
Here, in the first place, it is not possible for Darkness,
which is an insentient thing, to have any fear from the
sun; wherefore then could there be any protection by the
mountain, incited by that fear? And yet there is no
incongruity in the imaginary semblance of fear (which
is all that the Poetic Fancy has set forth); so that the attempt
(made in the second line) to justify the preceding state-
ment (by means of ‘Transition’) is entirely unnecessary.
Another defect attributed to the figure of Modal
Metaphor is ‘anupādeyatva’, ‘unmentionability’, which
has been found in cases where,—the particular object
compared to, which is not expressly stated, is indicated
by the figure (Modal Metaphor), through the force of
common epithets,—yet the said object is mentioned again,
for which really there is no use at all. This however,

488 KĀVYAPRAKĀŚA
स्पृशति तिग्मरुचौ ककुभः करैर्दयितयेव विजृम्भिततापया ।
अतनुमानपरिग्रहया स्थितं रुचिरया चिरयापि दिनश्रिया ॥६०१॥
अत्र तिग्मरुचेः ककुभां च यथा सदृशविशेषणवशेन व्यक्ति-
विशेषपरिग्रहेण च नायकतया नायिकात्वेन च व्यक्तिः, तथा
ग्रीष्मदिवसश्रियोऽपि प्रतिनायिकात्वेन भविष्यतीति किं दयित-
येति स्वशब्दोपादानेन ॥
श्लेषोपमायास्तु स विषयः यत्रोपमानस्योपादानमन्तरेण
साधारणेष्वपि विशेषणेषु न तथा प्रतीतिः । यथा
is the same as the defect of either 'Irrelevancy' or 'Tauto-
logy' (already described under chapter VII). For
example, in the following verse,—
'Spṛshati tigmaruchau kakubhaḥ karair
Dayitayeva vijṛmbhitatāpayā
Atanumānaparigrahayā sthitaṁ
Ruchirayā chirayāpi dinashriyā'.
'On the sun touching the quarters with his hands
(rays), day-light oppressed with grief (heat), continued
to be indignant for a long time (of long duration), just like
a girl beloved of him'.
Here, through the force of the common epithets,
and through the choice of the genders of the nouns
used, it is clearly indicated that the Sun is the lover and
the quarters, the loved woman; equally clearly would
it also be indicated that the Summer Day-light is the
rival-beloved; so that where was the use of his being
mentioned directly by the term 'dayitayā' 'girl beloved' ?
[It would not be right to contend that the use of the
addition of the word in question serves to make the figure
the Punning Simile; because [as a matter of fact, it is a
case of Punning Simile where, even on the mention of the

CHAPTER X 489
स्वयं च पल्लवाताम्रा भास्वत्करविराजिता ।
प्रभातसंध्येवास्वापफललुब्धेहितप्रदा ॥६०२ ॥ इति॥
अप्रस्तुतप्रशंसायामपि उपमेयम् अनयैव रीत्या प्रतीतं न
पुनः प्रयोगेण कदर्थतां नेयम् । यथा
आहूतेषु विहंगमेषु मशको नायान् पुरो वार्यते
मध्येवारिधि वावसंतृणमणिर्धत्ते मणीनां रुचम् ।
खद्योतोपि न कम्पते प्रचलितुं मध्येपि तेजस्विनां
धिक् सामान्यमचेतनं प्रभुमिवानासृष्टतत्त्वान्तरम् ॥६०३॥
अत्र अचेतनस्य प्रभोरप्रस्तुतविशिष्टसामान्यद्वारेणाभि-
व्यक्तौ न युक्तमेव पुनः कथनम् ॥
common properties, the Simile is not comprehended,
unless the object compared to is also mentioned. For example,
in the verse;—‘ Svayañcha pallavātāmra etc. etc. ’ (See
above, stanza No 377), [ where, if the ‘ dawn ’ had not
been mentioned, the Simile could not have been grasped ].
Similarly in the figure Indirect Description also, the
object compared should be comprehended in the same
manner (i. e. by the force of common epithets), and
should not be degraded by being directly mentioned. For
example, in the following verse.—
‘ On flying objects being invited, even the mosquito,
if it comes, is not prevented ; even the coral lying in the
bed of the ocean bears the splendour of a gem ; the firefly
also is not excluded from among shining objects ;—fie upon
this unintelligent and indiscriminate classification,
which resembles a dull and unappreciative master ’,—the
unintelligent master being already indicated by the mention
of such common properties as are not meant to be des-
cribed,—it was not right to mention him by name.

490 KĀVYAPRAKĀŚA
तदेतलंकारदोषाः यथासंभाविनोऽन्येऽप्येवंजातीयाकाः
पूर्वोक्तयैव दोषजात्या अन्तर्भाविताः न पृथक् प्रतिपादनमर्ह-
न्तीति संपूर्णमिदं काव्यलक्षणम् ॥१४२॥
इत्येष मार्गो विदुषां विभिन्नोप्यभिन्नरूपः प्रतिभासते यत् ।
न तद्विचित्रं यदमुत्र सम्यग्विनिर्मिता संघटनैव हेतुः ॥ १ ॥
इति काव्यप्रकाशेऽर्थालंकारनिर्णयो नाम दशम उल्लासः ॥
॥ समाप्तश्चायं काव्यप्रकाशः ॥
॥ समाप्तोयं ग्रन्थः ॥
Thus it is found that the defects that have been attri-
buted (by older writers) Figures of Speech, as also other
similar defects, are all included among the general defects
already described (under Chapter VII) ; and as such,
they should not be described separately 142.
Thus is the Exposition of Poetry concluded.
That this high-way (of Rhetoric), though divergent,
through the agency of learned writers, yet appears to be
one, is nothing strange ; as the reason for this lies in a
properly planned collation. [ Or, that this work, though
composed by different authors, yet appears as one organic
whole, is nothing strange ; as the reason for this lies
in a properly planned execution of the work.]
Thus ends Chapter X of the Kāvyaprakāsha dealing
with Ideal Figures of Speech
END

Alphabetical Index of Sanskrit Terms
Pages
अकाण्डे छेदः (दोष) (Untimely Interruption) .. 284
अकाण्डे प्रथनं (दो०) (Untimely Introduction) .. 284
अक्रमता (दो०) (Absence of Uniformity) .. 239
अगूढव्यङ्गम् (Explicit Suggestion) .. 28, 120
अङ्गस्यातिविस्तृतिः (दो०) (Profuse Description of
the Subordinate Element) .. 285
अङ्गाङ्गिभावः संकरः (अलंकार) (Commixture) .. 463
अङ्गिनोऽननुसंधानं (दो०) (Neglect of the Principal
Element) .. 285
अतद्गुणः (अ०) (Non-borrowing of Qualities) .. 459
अतिशयोक्तिः (अ०) (Hyperbole) .. 390
अत्यन्ततिरस्कृतवाच्यध्वनिः (Suggestion wherein the ..
Expressed Meaning is altogether neglected) .. 48
अधमकाव्यम् (Third Class Poetry) .. 7
अधिकम् अ० (The Exceeding) .. 443
अधिकपदता (दो०) (Redundant Word) .. 216
अधिकपदता क्वचिद्गुणः .. .. 275
अनङ्गस्याभिधानं (दो०) (Celebration of an Unim-
portant Object) .. .. 288
अनन्वयः (अ०) (Comparison Absolute) .. 365
अनभिहितवाच्यता (दो०) (Omission of a Neces-
sary Statement) .. .. 225
अनवीकृतत्वं (दो०) (Monotony) .. .. 250
अनियमे सनियमः (दो०) (Specification of the Un-
specifiable) .. .. 250
अनुकरणे सर्वेषामदोषता (No Defect in Imitation) .. 263
अनुचितार्थता (दो०) (Improper Significance) .. 169
अनुप्रासः (अ०) (Alliteration) .. 219

492 KĀVYAPRAKĀŚA
Pages
अनुप्रासदोषाः तेषामुक्तेष्वन्तर्भावश्च (Defects in Al-
literation) .. .. .. 477
अनुभावस्य कष्टकल्पना (दो०) (Far-fetched Significa-
tion of the Ensuant) .. .. .. 282
अनुमानं (अ०) (Inference) .. .. .. 421
अनुवादायुक्तता (दो०) (Improper Adjunct) .. .. 433
अन्योन्यम् (अ०) (Reciprocal) .. .. .. 216
अपदयुक्तता (दो०) (Misplaced) .. .. 254
अपराङ्गव्यङ्ग्यम् (Subservient to something else) .. 121
अपह्नुति (Concealment) .. .. .. 377
अपुष्टार्थता (Irrelevancy) .. .. .. 242
अप्रतीतत्वं (दो०) (Unintelligibility) .. .. 175
अप्रतीतत्वं क्वचिद्गुणः .. .. .. 271
अप्रयुक्तता (दो०) (Non-usage) .. .. .. 168
अप्रयुक्तता क्वचित् न दोषः .. .. .. 268
अप्रयुक्ततादीनां पृथगुक्तिबीजम् .. .. .. 207
अप्रस्तुतप्रशंसा (अ०) (Indirect Description) .. .. 383
अप्रस्तुतप्रशंसाभेदाः .. .. .. 383
अप्रस्तुतप्रशंसायाः दोषः, तस्योक्तेऽन्तर्भावश्च .. .. 489
अभवन्मतयोगः (दो०) (Want of Intended Con-
nection) .. .. .. 219
अभिधाविचारः (Denotation) .. .. .. 17
अमतपरार्थता (दो०) (Undesirable Second Inten-
tion) .. .. .. 241
अर्थगुणास्वीकारः (Non-acceptance of Excellences
of Meaning) .. .. .. 311
अर्थचित्रस्वरूपम् (Fanciful Meaning) .. .. 161
अर्थचित्रस्य बहुभेदता (Many Forms of Fanciful
Meaning) .. .. .. 164
अर्थचित्रोदाहरणम् (Example of Fanciful Meaning) .. 163
अर्थदोषाः (Defects of Sense) .. .. 241
अर्थभेदाः (Kinds of Meaning) .. .. 9

INDEX 493
Pages
अर्थव्यक्तिः (अर्थगुणः) (Expression of Meaning as
belonging to Meaning) .. .. .. 310
अर्थव्यक्तिः (शब्दगुणः) (Expression of Meaning as
belonging to Words) .. .. .. 311
अर्थव्यञ्जकता (Suggestion belonging to Meanings) 10
अर्थव्यञ्जकतायां शब्दस्य साहाय्यम् (Help of Words in
the Suggestiveness of Meanings).. .. 39
अर्थशक्त्युत्थध्वनिविभागः (Divisions of Sugges-
tion based on power of Meaning) .. 82
अर्थशक्त्युत्थध्वनिप्रभेदानामुदाहरणानि (Examples of
Suggestion based on the power of Mean-
ings) .. .. .. 82
अर्थशक्त्युत्थध्वनिप्रभेदानां प्रबन्धगतत्वम् (Do. occur-
ring in context) .. .. .. 103
अर्थान्तरन्यासः (अ०) (Transition) .. .. 406
अर्थान्तरसंक्रमितवाच्यध्वनिः (Suggestion where the
Expressed Meaning is transferred to an-
other) .. .. .. 48
अर्थान्तरैकवाचकता (दो०) (Isolation of an Expres-
sive Word) .. .. .. 219
अलक्ष्यक्रमव्यङ्ग्यध्वनिः (Process of Suggestion
where the order of sequence is imper-
ceptible) .. — .. 50
अलङ्कारदोषाणामुक्तेष्वन्तर्भावः .. .. 475
अलङ्कारलक्षणम् (Definition of Figure of Speech, .. 301
अलङ्काराणां शब्दार्थगतत्वे नियामकम् (Grounds of dis-
tinguishing Figures into Verbal and
Ideal) .. .. .. 336, 473
अवाचकता (दो०) (Inexpressiveness) .. .. 170
अविमृष्टविधेयांशत्वं (दो०) (Suppression of the
Predicate) .. .. .. 177

494 KĀVYAPRAKĀŚA
Pages
अविवक्षितवाच्यध्वनिः (Suggestion where the Ex-
pressed Meaning is incompatible .. .. 48
अविशेषे विशेषः (दो०) (Restriction of the Un-
restrictable) .. .. 252
अश्लीलता (दो०) (Indecorousness of Word) .. 173
अश्लीलता क्वचिद्गुणः .. .. 269
अश्लीलार्थता (दो०) (Indecorousness of Mean-
ing) .. .. 270
असङ्गतिः (अ०) (Disconnection) .. .. 437
असङ्गतेर्विरोधाद्भेदः (Difference between Discon-
nection and Contradiction) .. .. 438
असमर्थता (दो०) (Incapability of giving Sense) .. 168
असुन्दरव्यङ्ग्यम् (Non-beautiful Suggestion) .. 132
अस्थानस्थपदता (दो०) (Misplaced Word) .. 227
अस्थानस्थसमासता (दो०) (Misplaced Compound) .. 228
अस्थानसमासता क्वचिद्गुणः .. .. 278
अस्फुटव्यङ्ग्यम् (Abstruse Suggestion) .. .. 129
आक्षेपः (अ०) (Hint) .. .. 402
आर्थी उपमा (अ०) (Indirect Simile) .. 351
आर्थी व्यञ्जना (Suggestiveness of Meanings) .. 40
उत्तमकाव्यम् (First Class Poetry) .. .. 5
उत्तरम् (अ०) (Reply) .. .. 434
उत्तरस्य नान्यस्मिन्नन्तर्भावः .. .. 434
उत्प्रेक्षा (अ०) (Poetic Fancy) .. .. 366
उत्प्रेक्षादोषः, तस्योक्तेऽन्तर्भावश्च .. .. 366
उदात्तम् (अ०) (The Exalted) .. .. 419
उदारता (अर्थगुणः) (Fanciful Grouping—of
Meanings) .. .. 311
उदारता (शब्दगुणः) (Fanciful Grouping—of
Words) .. .. 311
उद्देश्यप्रतिनिर्देश्यस्थले कथितपदस्यादुष्टता .. .. 233

INDEX 495
Pages
उपनागरिका (रीतिः) .. .. .. 321
उपमा (अ०). (Simile) .. .. .. 349
उपमादोषाः, तेषामुक्तेष्वन्तर्भावश्च .. .. .. 478
उपमानस्य आधिक्ये न व्यतिरेकः .. .. .. 396
उपमायां कालादिभेददोषः .. .. .. 482
उपमायां कालादिभेदस्य क्वचित् अदोषत्वम् .. .. 483
उपमायां लिङ्गवचनभेददोषः .. .. .. 482
उपमायां लिङ्गवचनभेदस्य अदोषता .. .. 483
उपमाया : पञ्चविंशतिविधित्वम् (Twenty-five Forms of
Simile) .. .. .. 363
उपमेयोपमा (अ०) (Reciprocal Comparison) .. 365
उपहतविसर्गता (दो०) (Bluntedness of Visarga) .. 210
उपादानलक्षणा (Inclusive Indication) .. .. 19
एकावली (अ०) (Necklace) .. .. .. 447
ओजोगुणलक्षणम् (Floridity defined) .. .. 306
ओजोगुणस्य व्यञ्जकाः (Letters Suggestive of
Floridity) .. .. .. 312
कथितपदत्वम् (दो०) (Repetition of Words) .. 217
कथितपदत्वस्य गुणता .. .. .. 233, 276
कर्णावतंसादिपदे न पौनरुक्त्यदोषः .. .. .. 258
कष्टार्थता (दो०) (Obscurity of Sense) .. 243
काक्वाक्षिप्तव्यङ्ग्यम् (Suggestion manifested by
Emphasis) .. .. .. 131
कान्तिः (Brilliancy) .. .. .. 308
कारणमाला (अ०) (String of Causes) .. .. 431
काव्यलिङ्गम् (अ०) (Poetical Reason) .. .. 416
काव्यस्य कारणम् (Cause of Poetry) .. .. 3
काव्यस्य प्रयोजनम् (Effects of Poetry) .. .. 2
काव्यस्य स्वरूपम् (Definition of Poetry) .. .. 4
कोमला (रीतिः) (Softness of Diction) .. .. 321
क्लिष्टता (दो०) (Obscurity of Word) .. .. 177

496 KĀVYAPRAKĀŚA
Pages
खङ्गबन्धः (अ०) .. .. .. 344
गर्भितत्वम् (दो०) (Parenthetical) .. .. 230
गर्भितत्वं क्वचिद्गुणः .. .. .. 278
गुणलक्षणम् (Definition of Excellence or Dic-
tion) .. .. .. 299
गुणविभागः (Forms of Excellence) .. .. 305
गुणानां रसधर्मत्वम् (Excellences belong to the
Rasa) .. .. .. 299
गुणालङ्कारयोर्भेदः (Difference between Excellence
and Figure) .. .. .. 303
गुणीभूतव्यङ्ग्यकाव्यम् (Poetry of Subordinate
Suggestion) .. .. .. 7,119
गुणीभूतव्यङ्ग्यकाव्यप्रभेदाः .. .. .. 119
गूढव्यङ्ग्यम् (Abstruse Suggestion) .. .. 27
गौडी (रीतिः) .. .. .. 322
गौणीलक्षणा (Qualitative Indication) .. .. 23
गौर्वाहीक इत्यत्र लक्ष्यार्थनिर्णयः .. .. .. 23
ग्राम्यत्वं (दो०) (Vulgarity of Word) .. .. 175
ग्राम्यत्वं क्वचिद्गुणः .. .. .. 273
ग्राम्या (रीतिः) .. .. .. 321
ग्राम्यार्थता (दो०) (Vulgarity of Sense) .. .. 246
चित्रम् (अ०) (The Pictorial) .. .. 344
चित्रकाव्यम् (Fanciful Poetry) .. .. .. 7,344
चित्रकाव्यस्य बहुभेदता .. .. .. 164
च्युतसंस्कारः (दो०) (Lacking Correctness) .. 166
छेकानुप्रासः (अ०) (Isolated Alliteration) .. .. 320
तद्गुणः (अ०) (Borrower) .. .. .. 458
तात्पर्यार्थः (Import, the fourth kind of meaning).. 9
तुल्यप्राधान्यव्यङ्ग्यम् (Suggestion of equal Pro- ..
minence) .. .. .. 131
तुल्ययोगिता (अ०) (Equal Pairing) .. .. 396

INDEX 497
Pages
त्यक्तपुनःस्वीकृतता ( दो० ) (Resuming the Con-
cluded) .. .. .. 257
दीपकम् (Illuminator) .. .. .. 394
दुष्क्रमत्वम् (दो०) (Irregularity) .. .. .. 245
दृष्टान्तः (अ०) (Exemplification) .. .. 393
दोषगुणालङ्काराणां शब्दार्थगतत्वे नियामकम् (Grounds of
distinguishing Defects, Excellences and
Figures into Verbal and Ideal) .. .. 336
दोषलक्षणम् (Definition of Defect) .. .. 165
दोषाणां क्वचित् अदोषता गुणता वा .. .. .. 263
ध्वनिकाव्यम् (Suggestive Poetry) .. .. 6
ध्वनिगुणीभूतव्यङ्ग्ययोः संकरः (Combination of Sugges-
tion Poetry and Poetry of Subordinate
Suggestion) .. .. .. 133
ध्वनेर्भेदसमष्टिः (10455 Forms of Suggestive Poetry) 116
ध्वनेः शुद्धभेदसङ्कलनम् (51 Pure Forms of Suggestive
Poetry) .. .. .. 115
ध्वनेः संसृष्टसङ्करौ .. .. .. 116
ध्वनेः संसृष्टिसङ्करादीनां संख्या (Number of Combina-
tions, etc., of Suggestion : 10404) .. 116
ध्वनेस्त्रैविध्यम् .. .. .. 134
निदर्शना (अ०) (Illustration) .. .. .. 381
निदर्शना अन्यविधा (अ०) (Another Form of
Illustration) .. .. .. 382
निरर्थकत्वम् (दो०) (Useless or Redundant) .. 170
निर्हेतुता (दो०) (Inconsequentiality) .. .. 246
निर्हेतुता क्वचित् न दोषः .. .. .. 263
निहतार्थता (दो०) (Suppression of Meaning) .. 169
निहतार्थता क्वचित् न दोषः .. .. .. 268
नेयार्थता (दो०) (Presence of such meaning as
has to be guessed out) .. .. .. 176
न्यूनपदत्वं (दो०) (Deficiency of Word) .. .. 215

498 KĀVYAPRAKĀŚA
Pages
न्यूनपदत्वं क्वचिद्गुणः .. .. .. 273
न्यूनपदत्वं क्वचित् न गुणो नापि दोषः .. .. .. 274
पतत्प्रकर्षः (दो०) (Receding of Excellence) .. 217
पतत्प्रकर्षः क्वचिद्गुणः .. .. .. 277
पददोषविभागः (Defects of Word Enumerated) .. 163
पददोषाणां केचित् वाक्यपदांशगताः (Some of the above
applying to the Sentence) .. .. 184
पदांशगतदोषाणामुदाहरणानि (Defects in Particles
of Words) .. .. .. 201
पद्मबन्धः (अ०) .. .. .. 345
परिकरः (अ०) (Insinuator) .. .. .. 427
परिवृत्तिः (अ०) (Exchange) .. .. .. 414
परिसङ्ख्या (अ०) (Special Mention) .. .. 429
परुषा (रीतिः) .. .. .. 321
पर्यायः (अ०) (Sequence) .. .. .. 424
पर्यायोक्तम् (Periphrasis) .. .. .. 418
पाञ्चाली (रीतिः) .. .. .. 322
पुनःपुनर्दीप्तिः (दो०) (Repeated Heightening) .. 284
पुनरुक्तवदाभासः (अ०) (Semblance of Repetition) .. 346
पौनरुक्त्यम् (दो०) (Tautophonous) .. .. 245
प्रकाशितविरुद्धता (दो०) (Disagreeable Second
Entendre) .. .. 255
प्रकृतिविपर्ययः (दो०) (Perversion of Characters) .. 287
प्रतिकूलवर्णता (दो०) (Discord of Letters) .. .. 207
प्रतिकूलविभावादिपरिग्रहः (दो०) (Admission of
Conflicting Excitants and Ensuants, etc.) .. 284
प्रतिपक्षः (अ०) (The Hostile) .. .. .. 444
प्रतिवस्तूपमा (अ०) (Typical Comparison) .. 392
प्रतीपम् (अ०) (The Converse) .. .. .. 451
प्रत्यनीकम् (अ०) (Hostile) .. .. .. 444
प्रसादगुणलक्षणम् (Definition of Lucidity) .. .. 305-306

INDEX 499
Pages
प्रसिद्धिविरोधः (दो०) (Opposed to Popular
Notions) .. .. .. 247
प्रसिद्धिविरोधस्य क्वचित् अदोषता .. .. .. 247
प्रसिद्धिरतत्वम् (दो०) (Disregard of usage) .. 231
भग्नप्रक्रमता (दो०) (Violation of the Uniformity
of Expression) .. .. .. 232
भावः (Emotion Defined) .. .. .. 70
भावस्य उदयः (Manifestation of Emotion) .. 73
भावस्य शवलता (Variegation of Emotions) .. 73-74
भावस्य शान्तिः (Allayment of Emotion) .. .. 73
भावस्य शान्त्यादीनां क्वचित् प्राधान्यम् (Allayment, etc.
of Emotion sometimes the Predomina-
ting Element) .. .. .. 74
भावस्य सन्धिः (Mixture of Emotions) .. .. 73
भावाभासः (Semblance of Emotion) .. .. 73
भाविकम् (अ०) (Vision) .. .. .. 415
भ्रान्तिमान् (अ०) (Mistaker) .. .. .. 450
मङ्गलाचरणम् (Invocation) .. .. .. 1
मध्यमकाव्यम् (Middling Poetry) .. .. 7
माधुर्यगुणस्य लक्षणम् (Sweetness of Diction
Defined) .. .. .. 305
माधुर्यगुणस्य व्यञ्जकम् (Letters Suggestive of
Sweetness) .. .. .. 311
मालादीपकम् (अ०) (Stringed Illuminator) .. 395
मालानिदर्शना (अ०) (Stringed Illustration) .. 382
मालारूपकम् (अ०) (Stringed Metaphor) .. .. 372
मालोपमा (अ०) (Stringed Simile) .. .. 363
मीलितम् (अ०) (The Lost) .. .. .. 446
मुरजबन्धः (अ०) .. .. .. 345
यत्तत्पदयोः साकाङ्क्षनिराकाङ्क्षताविचारः .. .. 194-95
यथासङ्ख्यम् (अ०) (The Symmetrical) .. .. 405
यमकम् (अ०) (Chime) .. .. .. 324